We talked about the Residence of the God with Accommodat, too. And these Residence of the God with Accommodat, too, are part of what? The next category of classification. What's the next larger category of classification of what we're talking about? What? You know, in the next larger category. What? Okay. And what? The next larger category after that. Hmm? What? The world, that's right. And what is this world that we're talking about? Three realms.

[01:04]

And what are the three realms? No, what are they? What are they? All three. What are all three? Sunstar. What is Sunstar due to? Uh-huh. Three. What? Uh-huh. So this world that we're studying here in this class is due to ignorance. So we're studying stuff that comes out of ignorance, right? Why are we wasting our time studying stuff produced by ignorance? We live there? We think we live there. And because we think we live there, we live there. As a matter of fact, as the first character of chapter four of the Algodharmakosha said, the world is due to the fact, is due to thinking, is due to karma, is due to thinking.

[02:14]

The varieties of these forms of world derive out of karma. But ignorance is just the faith of karma. So a person's in the 12-fold link of Godish, 12 links, first ignorance, then it's what? Huh? What? Karma, or karmic formations, samskara, the samskara link, so vidya link, and then the samskara link, which is the karma. And then, of course, if there's karma, then because there's karma, there's consciousness. And now we're reading. We just came to an important little section here, which is around character 4 Vd. And before that, Karka, it says once again that it says five destinies in the Dhatus.

[03:43]

All right? Is it then that there is part of the Dhatus not included in destinies? Robert? Is there part of the Dhatus not included in the destinies? Robert? Robert? Well, you don't have to strain yourself too much at first. Okay, so what part isn't in the destination? Now you have to think. Okay. That's right.

[04:52]

That's right, but is there anything more? What about that? Is that more than what you just said? All right, so you already said that. Anything more than what you already said. It says they're good and evil. That's active karma, right? Active, clearly directional karma. That's not in a destiny. What else is in a destiny? Is it possible? Um, no. Not possible. Anyway, it says it right there. It says the receptacle world. Because you see, you just said anything that's not undefiled neutral, anything that's not that, that won't be in the destinies, right?

[06:11]

Because the destinies are undefiled neutral. And I said anything more? What more? The receptacle world. The receptacle world because what? Karma we all make. Karma we all make. So it's not, it's undefiled neutral, you see. So it's not all undefiled neutral destiny. That's why in addition to the undefiled neutral, so you look undefiled neutral, that's what destinies are. So you say, oh, active karma must be not destiny. All the stuff we do actively clearly has some definite result that we can see. That stuff's not destiny. And the receptacle world is not destiny, but it is still undefiled neutral. Okay? This watch is undefiled neutral. But it's not a destiny because I'm not born into this watch. We all make this watch. Destinies are what personal series...

[07:16]

coming to. And one more thing, it says, is by definition, intermediate realm is not destiny, because why? Because it's intermediate between destiny. It's like a destiny, in a sense, but it's in between destiny. It's not really a destiny. That's teaching here. So, those are the things that aren't destinies. which is, of course, quite a bit. All right, so this should be quite clear. To have this clear is to have a good deal of the teaching on the world clear in the mind. Just this paragraph in this Karaka. Now could someone read after a while? Yeah, because the path is, he said, could it be that Pati Samcha Neroda is not in the path, in the destiny?

[08:32]

Pati Samcha Neroda doesn't have a location, but you can say it there or not there. The same with the path, you can practice the path in the receptacle world, Confronting the perceptical world in good and bad karma and in intermediate existence and in any destiny becomes a practical path. The path isn't inside or outside any categories. It's in all of them. However, even though it's in the midst of them, and therefore it's always acceptable. So it's conditioned in the sense that there's no path without conditioned dharmas. If there weren't any conditioned dharmas, we wouldn't have to have a path. There'd be nothing to do. It'd just be the way things are. So what? But when things aren't the way they are, then you have to have a path to live the way it is among what isn't the way it is. And that's the path. So in the midst of all these leaking dharmas,

[09:37]

The way to live among them, which is not a leaking way, is called a path. But the dharmas don't lose their inherent dualistic quality in this, in Arhat's path. But there's no place else. The path won't be inside or outside any of these categories. As you say, it's always accessible, or Kabir said yesterday, the entry point is everywhere. If you're in hell, the entry point could be there. In heaven, the entry point could be there. Or not in destiny, in the midst of active karma, the entry point could be there. It turns out that hell is a very difficult place to find the entry point, due to that. You can't believe that those red-hot walls are entry points. Yes?

[10:39]

No, it's the best. It's not the only. Path isn't dualistic. No, path isn't dualistic view. My path isn't dualistic. Path is the way to be non-dualistic in the midst of things which are by their definition dualistic. It doesn't deny that things are defined the way they are, but it doesn't fall for the definition. It realizes this is just something that's defined that way. This is defined that way. but it doesn't sort of get hooked by the definitions. This is defined as good. This is defined as bad. Good means not bad. Bad means not good.

[11:47]

Up means not down. Down means not up. Path knows the way things are. All these things I just mentioned are things that have leaks, dualistic entities. To know them as they are, according to their definition, is this path, this avidharmic path. The path is freedom from definitions by knowing them. If you don't know the definitions and know that you think that those definitions are the definitions, they push you all over the place. They chain you. But if you know what you think you're thinking, then you're free. You don't, you just think along and you don't know why you're acting where you are because you don't see why you're thinking, how you're thinking. The path is a defined view.

[12:50]

It's conditioned, but it's not really defined. You can't define the path. You couldn't say the path is... For example, you can't say, well, this is the path, so there'll be anger and concentration and mindfulness and faith. You can't define the path. You can't say what dharmas would be there. But the path is conditioned because if there's no dharmas, there's no path. The path is among those 72 dharmas. So it's conditioned, but you can't define it. How would you define it? Say, well, it's 72 dharmas. Well, it must be some of those 72 dharmas. Well, that's not a definition, an Abhidharma definition. That's too loose to say which some dharmas aren't going to be there. Never are all 72 there. So you can't say which 36 or 48. You can't describe the experience called the path.

[13:54]

You never could define it except, well, this is the path right now. Right now this is the path. Right now I'm angry. Right now I'm concentrated. And so on and so forth. That's what I see and that's the path right now. This is the path. But now I'm in a different situation. This is the path. So what is the path? You can't say. So the path is not definable. How can you say the way you're thinking? How can you know the way you're thinking just period or through the path? Well, if you know the way you're thinking, you got the path. What? From the path? There's nothing separate from the path except not doubt which isn't happening. The path is just what's happening. The path?

[14:57]

No. I mean, well, you can make the path into an object by calling it, thinking of it as a concept and then thinking about it, then it's an object. But the path is not just that you think you're on the path, it's that you're actually doing what you're doing only. And you're totally that. And one can tell if it's a path or not, because if it's a path, it turns out that it doesn't do anything. Experience doesn't imagine itself as doing anything. Experience feels itself to be free, and yet there's no criterion that it uses to be free. Because if it used a criterion to be free, then if it took that criterion away, It wouldn't be free. So it's free without any excuse. That's the path. The path is being... Pardon?

[16:00]

How is it defined? It's not a definition in Abhidharma. There's no dharma called free. I'm just talking. These aren't definitions. You start talking about the path, so I'm just talking. And what I say is what I say, but it's not definition. It's just talk. Because no, I haven't used any Dharma to define the path so far. I said almost any Dharma can be there, but none would be a definition. So when you can say anything about something, then that's not really, that's not an Abhidharma definition. Abhidharma definition is stuff rather than not stuff. Some dualistic pinning it down. And you don't do that with that. path is among these impure dharmas, dharmas that have outflows that can go from here to there that are this but not that. Astrava dharmas.

[17:07]

So, you can make a general condition, a statement about the path, namely saying it's among the 72 conditioned armaments, which have outflows. But you can't give a definition in the sense that you can give definitions about your experience. But the irony of it is that when you can clearly define your experience, you have entered the path. I'm going to read now for a bit.

[18:18]

We could ask that it would be the same or not, but we could comment. A paid mortgage on the doctor, if he got out of passion, pleasure, miscarriage, food, and maybe doubt, passion, but favorite. They have fun, but yeah, there's such a war. Do you understand that paragraph? Do you understand that paragraph? Did you read? Are you done? Do you have a question about it? Well, let me look hard upon it. What do they mean? Oh. Did someone understand this paragraph? Could you explain to him? Yes? I think they support one another. The acts, I mean, that's what would support one of them.

[19:19]

In fact, the army, well, there is the more beyond the worst problem. But, you know, if you're catching some security alerts, which we have now, that's a need for you all. I literally knew that when the people were in a folk accenture, given the portfolio provided by them. I'd say that if the best name wasn't when they stayed, they would be paid hospital.

[20:29]

One is saying that if you're doing an act, for example, you're being very angry, then you'd be in help that moment. Okay? And then at the same time, in the next moment, in human destiny, you committed an act of great... unselfishness, self-effacement or something, then you would be at that moment in heaven while you're still. So you'd be in heaven and hell and human birth to be in the same destiny. But also it's saying that the thing that separates them is that they're of a different quality of the act itself. So coming back to the quality of the karma is what really separates the spaces. The act of karma should be different from this retribution, otherwise the destiny would be integrated with the act.

[21:45]

So the quality of karma changes in hell. The hell destiny is not like the act that projects it. Otherwise, while being in human destiny, in the confines of the human destiny, any kind of spaces, there's spaces in the destinies, right? This is not fully articulated that I've seen, but there must be spaces in the destinies. There's like a, if you're born into a human destiny, human body, you spend a good deal of your time in human destiny, but between human destiny, there's spaces where you can commit active karma. So that means that in the human destiny, when you can You're not in human destiny. It ends as a destiny and you have a space in it. You could commit an act. That means that you'd be in hell at that moment. And therefore you'd be in hell in the midst of a human destiny.

[22:50]

Which doesn't work too well. You have to actually change gears to get into another birth. Which is... a fortunate way of looking at things, actually. Having the intermediate ground in between gives some chance for contemplation. Lifespan is that we studied lifespan before, right? Lifespan has to do with incarnation. So the upapati citta applies to incarnation and also applies to destinies. So there's a upapati citta, a birth consciousness, which will incarnate you in a body.

[23:55]

Bodies have a lifespan of, say, 70 years. So at the moment of conception, you project the lifespan, which we talked about. That lifespan can end by the end of exhausting the objects of enjoyment or by exhausting the actual projected lifespan. Objects of enjoyment can run out before the lifespan runs out. Or objects of enjoyment can even go beyond the lifespan. The lifespan is fed at the moment of birth. of taking a body this far. You can lose interest before or you can be interested after. So you can die in somewhat good health or you can be a ghost. Okay?

[24:56]

Hungry ghosts in some sense are beings that are still interested in the situations around their body. And some other people, usually some kind of yogi, sometimes die somewhat prior to when they have to, for aesthetic reasons, for teaching purposes. Within a lifespan, a lifespan turns out incarnates, okay? But incarnation is not itself a destiny.

[25:32]

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